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A Nation at Prayer, a Nation in Hate: Apartheid in South Africa Tamara Rice Lave University of Miami School of Law, [email protected]

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A Nation at Prayer, a Nation in Hate: Apartheid in South Africa Tamara Rice Lave University of Miami School of Law, Tlave@Law.Miami.Edu University of Miami Law School University of Miami School of Law Institutional Repository Articles Faculty and Deans 1994 A Nation at Prayer, a Nation in Hate: Apartheid in South Africa Tamara Rice Lave University of Miami School of Law, [email protected] Follow this and additional works at: https://repository.law.miami.edu/fac_articles Part of the Human Rights Law Commons, and the Law and Society Commons Recommended Citation Tamara Rice Lave, A Nation at Prayer, a Nation in Hate: Apartheid in South Africa 30 483 (1994). This Article is brought to you for free and open access by the Faculty and Deans at University of Miami School of Law Institutional Repository. It has been accepted for inclusion in Articles by an authorized administrator of University of Miami School of Law Institutional Repository. For more information, please contact [email protected]. Notes A Nation at Prayer, a Nation in Hate: Apartheid in South Africa TAMARA RICE LAVE* Daniel Malan, a minister of the Dutch Reformed Church (DRC)Q 1 and former Prime Minister of South Africa, declared in 1948:2 Our history is the greatest masterpiece of the centuries. We hold this nationhood as our due for it was given us by the Architect of the universe. [His] aim was the formation of a new nation among the nations of the world .... The last hundred years have witnessed a miracle behind which must lie a divine plan. Indeed, the history of the Afrikaner reveals a will and a determination which makes one feel that * J.D. candidate, 1995, Stanford Law School. I thank Professor William Gould for his insight and enthusiasm in introducing me to the complexities of South African society. I also thank Peter Bouckaert, Tom La Fond, and Michael Lazaroff for their helpful criticisms and suggestions. Finally, I thank my family for their love and support. 1 The term DRC could cause confusion, as noted below: The Nederduitse Gereformeerde Kerk (Dutch Reformed Church) in South Af- rica originates from the Reformed Church in Holland and was brought to South Africa by the first white settlers in 1652.... There are two other smaller Afrikaans-speaking Reformed churches in South Africa, namely the Nederduitsch Hervormde Kerk (founded in 1853) and the Gereformeerde Kerk (founded in 1859). Sometimes these churches are also re- ferred to as Dutch Reformed and this causes confusion. Introducing the D.R.C., D.R.C. NEWSL., Dec. 1967, at 1. To reduce confusion, this Note will refer to the Nederduitse Gereformeerde Kerk by its English abbreviation (DRC) and the other two Dutch Reformed Churches by their Afri- kaans abbreviations (NHK & GK). The DRC has more liberal religious attitudes and is the largest of the churches, while the NHK is the most conservative of the three in terms of race relations. Id.; see also Two Reformed Churches, D.R.C. NEWSL., Dec. 1967, at 1. 2 ALLISTER SPARKS, THE MIND OF SOUTH AFRICA 31 (1990). STANFORD JOURNAL OF INTERNATIONAL LAW 30:483 Afrikanerdom is not the work of men but the creation of God.3 The year 1948 marks the birth of the repressive apartheid re- gime in South Africa. Apartheid, or "separate development," di- vided people solely on the basis of skin color. Those officially classified as black had few rights. They could not vote or choose whom to marry or where to live. Ironically, while this policy was developed by devout Christians and legitimized through some offi- cial Christian bodies, Christianity has also been instrumental in the opposition to apartheid and in its recent demise. This Note will discuss the role of religion in the rise and fall of apartheid in South Africa. It begins with a look at how the DRC helped legitimize apartheid. It will then describe the DRC's use of theology in the development and perpetuation of apartheid. Fi- nally, the Note will detail various religious critiques of apartheid and the DRC's responses to these critiques. I. THE ROLE OF THEOLOGY IN ESTABLISHING APARTHEID IN SouTH AF~iCA A. Calvinism ,and the Notion of Being Chosen 1. The Dogma and Its Manifestation in the Netherlands Many contend that Dutch settlers were predisposed to apartheid because of their Calvinist belief in predestination. Ac- cording to John Calvin, God does not choose people for Heaven based on belief or actions, but rather God has selected certain peo- ple as blessed for no reason other than his will. As Calvin explains, "those whom God passes over he condemns; and this he does for no other reason than that he wills to exclude them from the inheri- tance which he predestines for his own children."4 Thus, even the most devout believers could not be sure whether they were among the chosen. Despite the uncertainty, most agreed that faith, perse- verance, "abstinence, sobriety, frugality, and moderation ... [and abominating] excess, pride, ostentation, and vanity"5 were to some degree signs of election.6 The precise interpretation of Calvin's doctrine of predestination was a contentious issue in Holland dur- 3 T. DUNBAR MOODIE, THE RISE OF AFRIKANERDOM 1 (1975). 4 JOHN CALVIN, INSTITUTES OF THE CHRISTIAN RELIGION Bk. III, ch. 23:1 (John T. Mc- Neill ed. & Ford Lewis Battles trans., 1961), [hereinafter INSTITUTES] quoted in MOODIE, supra note 3, at 23. 5 INSTITUTES, supra note 4, at ch. 10:5, quoted in MOODIE, supra note 3, at 24. 6 MOODIE, supra note 3, at 24' 1994 Apartheid in South Africa ing the beginning of the seventeenth century.7 At the Synod of Dort in 1618, the Dutch Calvinists officially chose as their dogma the conservative interpretation called "double predestination": God chooses some humans for salvation and chooses others for eternal damnation.' The Dutch considered themselves among the elect due to their commercial and military success. When Jan van Riebeeck, the founder of the first Dutch settlement in South Africa, left on his epic voyage to South Africa, Amsterdam was the commercial center of the world. The United East. India Company,9 for whom Van Riebeeck worked, was the world's largest commercial conglomer- ate. 10 Its fleet consisted of six thousand ships and it employed ap- proximately, forty-eight thousand sailors. 1 Furthermore, in 1648 Holland defeated Spain to end a long and bloody war. This tri- umph catalyzed the nationalistic and religious passion of the Dutch. Initially, Holland had seemed likely to lose the war. Not only did she seem weaker than Spain, but also the low-lying country suffered from severe flooding during the war. 12 After persevering despite these obstacles, the Dutch often Compared themselves to the ancient Hebrews, and saw themselves as reenacting the Exo- dus.1 Jacobus Lydius, a seventeenth century Dutch Calvinist, ex- plained an unexpected Dutch victory over the more formidable British military forces in 1688 as having "come about through the 4 eternal covenant made between God and his children below."1 2. The Development of Calvinism in South Africa Although the first settlers were aware of the idea of being cho- sen, it is unlikely that this is what first brought them to South Af- rica.' 5 It was not until later, in the late 1800s, that the notion of their chosen status emerged as a well-established motivating factor in Afrikaner nationalism. 6 7 SPARKS, supra note 2, at 26-27. 8Id. 9 The name of the United East India Company in Dutch was Vereenigde Oostindische Compagnie. Id., at 25. 10- Id. 11 LEONARD THOMPSON, A HISTORY OF SOUTH AFRICA 33 (1990). 12 SPARKS, supra note 2, at 25. 13 See id. at 25-26. 14 SIMON SC-AMA, THE EMBARRASSMENT OF RICHES 45 (1987) 'quoted in SPARKS, supra note 2, at 26. 15 SPARKS, supra note 2, at 28. 16 Id. at 28-29, 31. 486 STANFORD JOURNAL OF INTERNATIONAL LAW 30:483 a. The First Settlers When Jan van Riebeeck founded the first Dutch settlement in 1652, he was employed not by the Dutch government but by the United East India Company. Van Riebeeck's mission was only to create a settlement that would provide fresh meat and vegetables for Company sailors passing by the Cape on their way to India; he was specifically ordered not to colonize, conquer, or employ the 17 natives. Van Riebeeck arrived in 1652 with 163 men to run the settle- ment but was constantly pressured by the United East India Com- pany to reduce the number to 100.18 In 1656, Van Riebeeck terminated the employment of the first nine. As a form of com- pensation, he offered them land and a guaranteed market for their produce instead. These "free burghers" soon became involved in a conflict with the Khoikhoi'9 whose land they were taking. This con- flict resulted in Van Riebeeck claiming title to the disputed Khoikhoi land by right of conquest. 20 Despite the fact that the Com- pany no longer employed the "free burghers," it still desired to control their actions. Therefore, the Company placed many re- strictions on the "free burghers" which were ignored as the "free burghers" moved even further away from the settlement and claimed more land for themselves.2' These first Dutch settlers were for the most part selected by the United East India Company from among the classes of the unem- ployed, unsuccessful, and uneducated. While they were not reli- gious zealots, little doubt exists that they were familiar with the Calvinist doctrine of predestination, for in Holland, "[e]ven the lowliest of folk feared for their immortal souls in those pious days and went to church orjoined great open-air congregations on Sun- days, where they would have heard the fire-and-brimstone sermons."22 Andr6 du Toit asserts that the first Afrikaners did not view themselves as a "chosen people." Instead, he argues that "political mythmakers" re-wrote early Afrikaner history in the late nineteenth century to promote Afrikaner nationalism.
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